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The Irish Catholic Episcopal Corps, 1657 – 1829: a Prosopographical Analysis
THE IRISH CATHOLIC EPISCOPAL CORPS, 1657 – 1829: A PROSOPOGRAPHICAL ANALYSIS VOLUME 1 OF 2 BY ERIC A. DERR THESIS FOR THE DEGREE OF PHD DEPARTMENT OF HISTORY NATIONAL UNIVERISTY OF IRELAND MAYNOOTH SUPERVISOR OF RESEARCH: DR. THOMAS O’CONNOR NOVEMBER 2013 Abstract This study explores, reconstructs and evaluates the social, political, educational and economic worlds of the Irish Catholic episcopal corps appointed between 1657 and 1829 by creating a prosopographical profile of this episcopal cohort. The central aim of this study is to reconstruct the profile of this episcopate to serve as a context to evaluate the ‘achievements’ of the four episcopal generations that emerged: 1657-1684; 1685- 1766; 1767-1800 and 1801-1829. The first generation of Irish bishops were largely influenced by the complex political and religious situation of Ireland following the Cromwellian wars and Interregnum. This episcopal cohort sought greater engagement with the restored Stuart Court while at the same time solidified their links with continental agencies. With the accession of James II (1685), a new generation of bishops emerged characterised by their loyalty to the Stuart Court and, following his exile and the enactment of new penal legislation, their ability to endure political and economic marginalisation. Through the creation of a prosopographical database, this study has nuanced and reconstructed the historical profile of the Jacobite episcopal corps and has shown that the Irish episcopate under the penal regime was not only relatively well-organised but was well-engaged in reforming the Irish church, albeit with limited resources. By the mid-eighteenth century, the post-Jacobite generation (1767-1800) emerged and were characterised by their re-organisation of the Irish Church, most notably the establishment of a domestic seminary system and the setting up and manning of a national parochial system. -
The Irish Catholic Episcopal Corps, 1657 – 1829: a Prosopographical Analysis
THE IRISH CATHOLIC EPISCOPAL CORPS, 1657 – 1829: A PROSOPOGRAPHICAL ANALYSIS VOLUME 2 OF 2 BY ERIC A. DERR THESIS FOR THE DEGREE OF PHD DEPARTMENT OF HISTORY NATIONAL UNIVERISTY OF IRELAND MAYNOOTH SUPERVISOR OF RESEARCH: DR. THOMAS O’CONNOR NOVEMBER 2013 Table of Contents Table of Contents ............................................................................................................... i Abbreviations .................................................................................................................... ii Biographical Register ........................................................................................................ 1 A .................................................................................................................................... 1 B .................................................................................................................................... 2 C .................................................................................................................................. 18 D .................................................................................................................................. 29 E ................................................................................................................................... 42 F ................................................................................................................................... 43 G ................................................................................................................................. -
Walking Whid/ Walking Story Oein Debharduin, Inaugural Recipient of the Thinking on Tuam Residency Walking Whid - a Culture Night 2020 Event
Walking Whid/ Walking Story Oein DeBharduin, inaugural recipient of the Thinking on Tuam residency Walking Whid - a Culture Night 2020 event Hello my name is Oein DeBhairduin, I am the current holder of the ‘Thinking on Tuam’ residency and this is the Walking Whid, the Walking Story of Tuam, brought to you by the kind support of Creative Places Tuam. In the bronze age era, approximately 1500 B.C. it is believed that there was a gravel burial ground located near the River Nanny, at a site close to the bridge of present day shop street. This large burial mound was also accompanied by a natural hill, that still exists today as Tullindaly hill. It is thought by many that this is where Tuam got its name, that of Tuaim Da Ghualann or ‘the tumulus of the two shoulders’. However this definition is disputed by some, who feel the title did not rise from these ‘two shoulders’ but two other hills, which also host a wide array of ancient sites, known as Knockma or Castlehacket which exist on the lands west of Tuam. Officially the town can trace its history back to 526 A.D. when Saint Jarlath, a noble man and priest of the local kingdom, set out, by the instruction of St Benan to leave the monastery of Cloonfush and set up a new school and monestry where ever his chariot wheel broke. Saint Jarlath must have been delighted at the wheel breaking at Tuam, not only were the grounds fertile and the river unprone, to flooding it was only 4 kilometres from Cloonfush. -
John Lynch of Galway
Galway Archaeological & Historical Society John Lynch of Galway (C.1599-1677): His Career, Exile and Writing Author(s): René D' Ambrières and Éamon Ó Ciosáin Source: Journal of the Galway Archaeological and Historical Society, Vol. 55 (2003), pp. 50- 63 Published by: Galway Archaeological & Historical Society Stable URL: https://www.jstor.org/stable/25535756 Accessed: 22-08-2019 13:36 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Galway Archaeological & Historical Society is collaborating with JSTOR to digitize, preserve and extend access to Journal of the Galway Archaeological and Historical Society This content downloaded from 149.157.61.157 on Thu, 22 Aug 2019 13:36:04 UTC All use subject to https://about.jstor.org/terms JOHN LYNCH OF GALWAY (C.1599-1677): HIS CAREER, EXILE AND WRITING RENE D'AMBRlfcRES EAMON 6 CIOSAlN During the Cromwellian era in Irish history (1649-60), hundreds of Catholic priests and religious along with numerous bishops were forced into exile on the Continent, with many seeking refuge in France, Spain and the Spanish Low Countries during the early years of the Puritan repression. For some, refuge was temporary, while awaiting political developments and toleration in the home country. -
Kirby Catalogue Part 6 1880-1886
Archival list The Kirby Collection Catalogue Irish College Rome ARCHIVES PONTIFICAL IRISH COLLEGE, ROME Code Date Description and Extent KIR / 1880/ 2 1 January Holograph letter from T. J. O'Reilly, St. Mary's, 1880 Marlborough St., Dublin, to Kirby: Notification of collection in Archdiocese of Dublin to relieve the needy down the country. Requests that Holy See contribute if possible. 4pp 3 2 January Holograph letter from Peter Doyle, Rome, to Kirby: Thanks 1880 for gift of painting. 1p 4 3 January Holograph letter from Privato del Corso Sec. Inferiore, 1880 Palazzo Massimo, Rome, to Kirby: Invitation to see Crib. 1p 5 4 January Holograph letter from John Burke, Charleville, Co. Cork, to 1880 Kirby: Discussing his vocation to priesthood. 4pp 6 5 January Holograph letter from William Murphy, Hotel de l'Europa, 1880 Rome, to Kirby: Request for audience at Vatican. 4pp 7 5 January Holograph letter from +P. Moran, Kilkenny, to Kirby: 1880 Deals with threat of the Christian Brothers to leave Ireland and the method of presenting the case in Rome. 4pp 8 5 January Holograph letter from +G. McCabe, Kingstown, Co. 1880 Dublin, to Kirby: Deals with the threat of Christian Brothers to leave Ireland, giving writer's opinion as being that of many of the Irish Bishops. Bishops have appealed to Rome. They should not be allowed to get their money by this threat. He personally has been always friendly with them. 8pp 9 5 January Holograph letter from A. R. Reynolds, Philadelphia, 1880 U.S.A., to Kirby: Sends cash. Thanks, congratulations, general gossip. -
Gender, Nation, and the Politics of Shame: Magdalen Laundries and the Institutionalization of Feminine Transgression in Modern Ireland
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by LSE Research Online Clara Fischer Gender, nation, and the politics of shame: Magdalen laundries and the institutionalization of feminine transgression in modern Ireland Article (Published version) (Refereed) Original citation: Fischer, Clara (2016) Gender, nation, and the politics of shame: Magdalen laundries and the institutionalization of feminine transgression in modern Ireland. Signs: Journal of Women in Culture and Society, 41 (4). pp. 821-843. ISSN 0097-974 DOI: 10.1086/685117 © 2016 The University of Chicago This version available at: http://eprints.lse.ac.uk/67545/ Available in LSE Research Online: August 2016 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. Clara Fischer Gender, Nation, and the Politics of Shame: Magdalen Laundries and the Institutionalization of Feminine Transgression in Modern Ireland All of us know that Irish women are the most virtuous in the world. —Arthur Griffith, founder of Sinn Fe´in, 19031 The future of the country is bound up with the dignity and purity of the women of Ireland. -
Tuam Award Handbook
Pope John Paul II Award Award Handbook Contents Message from the Archbishop 1 Pope John Paul II Award 2 Who is the Award for? 3 How does the Award work? 4 Parish Involvement 6 Social Awareness 7 Presentation 8 Award Top-Ups 9 Code of Ethics 10 Offices 12 Pope John Paul II Award Message from the Archbishop It is sometimes said that our young people are the I thank the Knights of St. Columbanus for their Church of tomorrow and so they are. But young generous sponsorship of this project and I people are more than just the future of the Church. commend the Diocesan Youth Council for its They are the Church of today. As such, as well as energy and vision. Finally I pray God’s blessing on presenting us with our greatest resource, young all who will benefit from their involvement in the people also provide us with our greatest challenge. Pope John Paul II Awards. From chatting with young people from all over our + Michael Neary diocese I am convinced that many want to be Archbishop of Tuam involved in our Church. We, as a Church, need to offer young people real and meaningful opportunities to play their part in the building up of God’s kingdom. Tuam Diocesan Youth Council was formed in early 2008 and it continues to imagine new ways of engaging with the young people of our diocese. The setting up of the Pope John Paul II Award is a way of honouring the vital role which many young people already play in their parish communities. -
Our Lady of Knock
Chapter 1 Mary as Blessed: Our Lady of Knock I beheld the three likenesses or figures . the Blessed Virgin, St. Joseph, and St. John. The eyes of the images could be seen; they were like figures, inasmuch as they did not speak. I was filled with wonder at the sight I saw; I was so affected that I shed tears. I continued looking on for fully an hour, and then I went away to visit Mrs. Campbell, who was in a dying state. When we returned the vision had disappeared. DOMINICK BYRNE JR. August 21, 18791 There was no message of any kind given, no word was uttered by any of the three celestial visitors. Yet the appa- rition must have a meaning, an extraordinary, deep, and divine significance. FR. WILLIAM J. SMITH2 x ary and Joseph rarely speak in scripture; instead, they ponder the events unfolding in front of them M(see Luke 2:19, Matthew 1:20). Prayerfully and quietly, Mary bore witness to the Incarnate Love that she brought into the world by her fiat. Her blessedness is most clearly seen in 1 2 Virgin, Mother, Queen that simplicity and humility; no words are needed for God’s glory to be revealed through her. So it is with Knock. This singular apparition is sometimes referred to as “Our Lady of Silence,” for none of the fifteen individuals who witnessed the appearance of the Blessed Mother heard her say a word. Rather, she stood silently with St. Joseph, St. John the Apostle, and the Lamb of God—standing with a people who had been ravaged over and over by famine, hunger, and disease. -
April 2009 Part 1
The Dioceses of irelanD Contents Part I IrIsh CatholIC BIshoPs’ ConferenCe the role of the Irish Catholic Bishops’ Conference 3 review of events and Initiatives in 2008 4 Photo Gallery 12 apostolic nunciature in Ireland 17 national Board for safeguarding Children in the Catholic Church in Ireland 18 Part II the DePartments of the IrIsh CatholIC BIshoPs’ ConferenCe 19 Department of social Issues and International affairs 20 Department of Planning and Communications 24 Department of Catholic education and formation 27 Department of Pastoral Care 31 Department of Worship, Pastoral renewal and faith Development 37 Bishops’ Bioethics Consultative Group 40 Part III DIreCtory of memBers of the IrIsh CatholIC BIshoPs’ ConferenCe archdioceses 41 Dioceses 45 Part IV statIstICs anD aPPenDIx Catholic Population 57 Ireland’s Population Classified by religion 59 numbers of ordained and Professed Personnel 2001–2006 60 numbers accepted to study for the religious life 2001–2006 60 appendix – liturgical Calendar for Ireland 2010 61 finance and General Purposes 62 I need to give you details of the one pic that John didn’t take e Role of the Irish Catholic Bishops’ Conference the Irish Catholic Bishops’ Conference (also communion with Pope Benedict xVI. through known as the Irish episcopal Conference) is the its links with the Church in neighbouring assembly of the Bishops of Ireland exercising countries and across the world, it strengthens and together certain pastoral offices for Christ’s enriches efforts to increase faith and proclaim the faithful on the whole island of Ireland. Gospel message to all nations. at the same time, the Conference fully respects the personal the Conference consists of a General assembly authority, responsibility and ministry of each and a standing Committee, together with various individual Bishop within his own diocese. -
Diocesan Directory 2016
€5 Archdiocese of tuAm diocesAn directory 2016 Moladh go deo le Dia! A Connemara walk. Photo: Francis Stockwell. indeX Abbeyknockmoy - Ryehill – Brooklodge .....................................................18 Achill - Bunacurry – The Valley – Currane – Belfarsad – Dereens – Dooega – Pollagh – Dookinella ...........................................18 Aghagower – Cushlagh ..................................................................................19 Aghamore – Tooreen – Woodfield ...............................................................19 An Cheathrú Rua, Tír an Fhia agus Leitir Mealláin (An Chillín) ..............20 An Cnoc – An Tulach ......................................................................................20 Annaghdown – Corrandulla ...........................................................................21 Árainn, Inis Mór, Inis Meáin, Inis Oirr ...........................................................21 Athenry – Newcastle .......................................................................................22 Balla – Belcarra ...............................................................................................23 Ballindine – Irishtown (Kilvine) ......................................................................23 Ballinlough (Kiltullagh) ....................................................................................24 Ballinrobe ..........................................................................................................25 Ballyhaunis (Annagh) ......................................................................................25 -
Consistory Timetable
Elevation of Archbishop Seán Brady to the College of Cardinals ¾ Programme ¾ Irish Bishops attending the Consistory on 24 November 2007 NB This timetable is provisional only and may be subject to change. Tickets are required for the Consistory on Saturday 24 November and the Mass of the Rings on Sunday 25 November. Tickets are not required for the ‘Visite di Calore’ on Saturday 24 November, or the Audience of His Holiness Pope Benedict with the New Cardinals on Monday 26 November, or the Mass in the Lateran Basilica and reception at the Pontifical Irish College on Monday 26 November. Friday November 23 8:00pm Irish College informal reception for media and bishops Saturday November 24 10.30 am Consistory for the Creation of New Cardinals St Peter’s Square 12:00 Holy Father prays the Angelus 12:45 Irish College press conference 13:15 Irish College private lunch for Cardinal Brady 4.30 pm – 6.30 pm ‘Visite di Calore’ (Translates as visits of warmth or courtesy) An opportunity to visit and greet each new Cardinal individually in the Apostolic Palace, at the Vatican Sunday November 25 10.30 am Mass of the Rings St Peter’s Square The new Cardinals are conferred with rings by Pope Benedict and are assigned a Church in Rome Monday November 26 11.00 am Audience of Pope Benedict with the New Cardinals in The Paul VI (Nervi) Audience Hall for family members, friends and pilgrims 4.30 pm Mass celebrated by Cardinal Brady in the Lateran Basilica, followed by a reception at the Pontifical Irish College Thursday, 29 November 10.20 am Arrive Dublin Airport - Flight EI153 Greeted by An Taoiseach Bertie Ahern TD 11.00 am In celebration of the elevation of Cardinal Seán Brady to the College of Cardinals, a Liturgical Service of Welcome will take place at the Dublin Airport Church. -
What Did They Sing at Cashel in 1172? Winchester, Sarum and Romano-Frankish Chant in Ireland1
What Did They Sing at Cashel in 1172? Winchester, Sarum and Romano-Frankish Chant in Ireland1 FRANK LAWRENCE Introduction The question posed in the title serves to focus reflection on the role played by the second Council of Cashel of 1172 in the development of music and liturgy in medieval Ireland. The question is not intended literally: those who wish to reconstruct the musico-liturgical tradition of Cashel’s cathedral and palatine chapel at the time of the Council in 1172 may be disappointed. I will attempt to offer some indications as to what might have been sung in or around 1172 in reform-oriented Irish churches such as Cashel, but the main focus of this article will be the historiography of the Council and its impact on musicological reflection. In the past century the second Council of Cashel has been accorded a pivotal role in writing on music and liturgy in medieval Ireland.2 The Anglo-Norman invasion of 1169–71 is understood as sounding the death knell of the ‘Celtic rite’ and heralding the introduction of English liturgical practice to Ireland. At its most benign, this reading results in a polarization of ‘Celtic’ and ‘English’ traditions. In this article I hope to show that the arrival of the Anglo-Normans was not initially of particular significance for the history of liturgy and music in Ireland. Indeed, Ireland had already been open to Norman cultural influences from England and Normandy itself in the decades preceding the invasion. My intention is to bring to bear on musicological discourse the 1 I use the designation ‘Romano-Frankish’ rather than the more common ‘plainchant’ or ‘Gregorian’ when referring to what is traditionally called ‘Gregorian’ chant, i.e.